The Religion of China 在線電子書 pdf 下載 txt下載 epub 下載 mobi 下載 2024


The Religion of China

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Max Weber 作者
Free Press
Hans H. Gerth 譯者
1968-5-1 出版日期
308 頁數
USD 19.95 價格
Paperback
叢書系列
9780029344507 圖書編碼

The Religion of China 在線電子書 圖書標籤: 社會學  宗教  中國研究  weber  韋伯  中國  宗教史  海外中國研究   


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The Religion of China 在線電子書 epub 下載 mobi 下載 pdf 下載 txt 下載 2024

The Religion of China 在線電子書 epub 下載 pdf 下載 mobi 下載 txt 下載 2024

The Religion of China 在線電子書 pdf 下載 txt下載 epub 下載 mobi 下載 2024



The Religion of China 在線電子書 用戶評價

評分

great book. by putting his theory of religion and society in the context of Chinese history, he made his points clearer to me

評分

Original name is Confucianism and Taoism, renamed The Religion of China in order to "avoid the isms". Basically Weber contrasted the Chinese society with analogous part in Western countries and attributed the lack of spirit of capitalism to confucianism...

評分

即將咳血。

評分

The Protestant Ethic and the "Spirit" of Capitalism 基礎上更實證化的衍生,也是當下學術圖譜中大部分問題的源頭。個人覺得原係列標題中的“Economic Ethic (of religion)” 纔是韋伯問題的核心。韋伯所留下的仍然有洞見的思考框架是:1. 儒教/道教與新教作為兩類精神資源各自具備怎樣的rational ethic, 而這又如何影響瞭與之相應的兩種文化的不同政治/社會/經濟路徑;2. 更抽象而言,韋伯如何迴應瞭馬剋思,從而重新反思瞭“mentality”與政/經/社環境之間的關係。

評分

韋伯理論的缺陷在於缺乏一個窮盡性的宗教分類。這個缺陷在分析儒學的時候暴露無遺。以韋伯的見識,如果可以活到21世紀看到東亞的發展,大概也會更新他的理論吧。不知道東亞崛起與韋伯在學界的失寵有多大關係,但很多他的書都是70年代後就沒有再版瞭。

The Religion of China 在線電子書 著者簡介


The Religion of China 在線電子書 著者簡介


The Religion of China 在線電子書 pdf 下載 txt下載 epub 下載 mobi 在線電子書下載

The Religion of China 在線電子書 圖書描述

"The Religion of China: Confucianism and Taoism" (original Free Press edition 1951) is one of a number of works by the German sociologist Max Weber (1864-1920) published in English translation only long after his death, during a post-World-War II boom in Anglo-American interest in his writing. Such interest has recurred at irregular intervals since (one marked by this 1968 paperback reprinting), and Weber's major works, including technical and methodological studies, apparently have all been translated. Initially familiar to readers of English only for his theories on the relation between the Protestant (mainly Calvinist) world-view and the capitalist "rationalization" of economic life ("The Protestant Ethic and the Spirit of Capitalism"), Weber gradually has been revealed as an explorer of the nature of human societies in many times and places.

Sinologists have given his studies of China (here and in a few essays published elsewhere) a somewhat mixed reception. On the one hand, it was an important example of China being taken seriously as major civilization, illustrating basic trends in human social behavior, instead of an exotic footnote ("Oriental Despotism," "The Oriental Mode of Production"). A product of Bismarck's Germany, Weber was acutely aware of the effects of bureaucracy, centralization of authority, and economic rationalization on traditional societies, and used China as a test case for his general theories. The religious responses to China's social and political order are a main, but not the only focus, and his treatment of both Confucianism and (mainly philosophical) Taoism as embodying genuine religious experiences was then unusual. Weber's mastery of the available translations and secondary literature is often mentioned as amounting to nearly a professional command of the field.

On the other hand, Weber *was* unable to consult the primary sources directly. He was acutely aware that much of his information came from missionaries with ideological biases; according to some, however, he often chose the *wrong* missionary to believe. He seriously underestimated the antiquity of some developments in Chinese government. His examples are sometimes wrong, sometimes not especially pertinent; and better ones are missing because he had no access to them. He accepted the view of Confucius as a sort of learned academic with an interest in ethical government (popular among some modern Chinese as well as westerners), without seeming to notice that he has often been regarded as a supernatural figure, a prophet, or, in Weber's own terms, a "charismatic" leader. And the study of Buddhism in China was in its infancy, and its transformative impacts on Confucian and Taoist thought and practice only beginning to be grasped. The study of the very complex history of Taoism *as a religion* is also mostly a more recent development.

Bearing these limits in mind, Weber's study remains fascinating. His suggested interpretations of Chinese society have set the terms for much research attempting to confirm or refute his ideas. He was sometimes wrong about both absolute and relative datings, but he recognized many important trends, and successfully framed them in larger contexts.

As very much an amateur in Chinese studies (with greater limits than Weber, and not nearly as industrious, but able to benefit from modern scholarship), I have long found the book illuminating; I just try to check it against recent studies. For those who are familiar with Weber only for "The Protestant Ethic" (and the attendant controversy), this volume, and its companions on "Ancient Judaism" and "The Religions of India," may come as a considerable surprise.

Those interested in the sociology of Chinese religion (rather than beliefs and practices) will want to take a look at a book by C.K. Yang, the author of the Introduction to this translation. Yang's "Religion in Chinese Society: A Study of Contemporary Social Functions of Religion and Some of Their Historical Factors" (originally University of California Press, 1961) provides information on Chinese religion in relation to government policies, and community and family structures, with documentation for specific regions. I consider it a complement, not a substitute, for Weber, because several chapters are probably too statistical to make it attractive to many readers. Yang also assumes familiarity with a body of professional sociological thought that Weber was still establishing. Of course, it too is beginning to show its age.

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The Religion of China 在線電子書 讀後感

評分

中国封建制度得以存在并稳固的保留几千年,与其有一套完备的政治、经济、文化体系是分不开的。而其中,儒家思想是功不可没的。它做为封建国家的正统思想规范着臣民的礼仪,儒士作为儒家思想的践行人治理国家……这些方面无不彰显着儒家思想的重...  

評分

中国封建制度得以存在并稳固的保留几千年,与其有一套完备的政治、经济、文化体系是分不开的。而其中,儒家思想是功不可没的。它做为封建国家的正统思想规范着臣民的礼仪,儒士作为儒家思想的践行人治理国家……这些方面无不彰显着儒家思想的重...  

評分

这本薄薄的不到三百页的册子,花了我三天,因为读严肃书籍如临大敌是必要的,也因为译者译的实在有点硬 这是读马克思韦伯的第一本书,感觉还是很不错的,韦伯擅长思辨与逻辑推演,经常给出些令人拍案叫绝的论点,而韦伯对中国历史的一知半解也暴露的很明晰,很多问题他引用的论...  

評分

《儒教与道教》是在大学的时候那个说“思想上要激进,身体上要保守"的老师介绍的。韦伯的书有着扎实的社会学理论基础,论证了儒教是适应生活的理性主义,即顺阴阳明教化,清教是改变生活的理性主义,道即术士和巫师,出世和入世的最早起源可能是生活的快乐和苦难导致的神鬼二...  

評分

韦伯的这本书系统庞杂。如果不去细细的梳理,于我而言印象最深的有三点。 一是杨庆堃在导论里面总结的。 韦伯选择用卡尔文主义作为新教教义的范例。 卡尔文写到,上帝是如此令人敬畏地高高在上,他乃是超乎所有人类所能祈求与理解的。在此上帝面前,人类孤零零地站着。 这种人...

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